In plain words
We say He is all-pervading, the indweller of all. We say too that He knows all. One who knows all need not be taught any other learning. He Himself knows all. In knowing all, all learning too is contained. If we understand well the word all-knowing within that principle, the right answer comes: He has no need of learning. When we recognise the truth that the all-pervading one is the One, here, there, wherever we look, there is no need to go anywhere. He who is there need not come here. What need has God, who is wherever we look, to travel?
So, to recognise the divinity that fills everything, we must make some personal effort. How are we to make it? Now, today, it is Bhakti, Bhakti. There are some who take Bhakti to mean only singing bhajans with melody and rhythm, and think that this alone is Bhakti. There are those who believe dhyāna means holding the nose, sitting in a corner and passing one's life in the dark. And those who think Jñāna means writing books and reading books, that this alone is Jñāna, are the ones most current in our world today. That is not Jñāna. This is not Bhakti. That is not dhyāna. Bhakti means keeping equanimity before the world's attachments and hatreds, or before blame and praise, choosing the divine, loving the Divine, and attaining one's own principle of the Ātma oneself: that is true Bhakti. Bhakti means this: attachment to God is Bhakti. This attachment is there in every human being, in every person. This Bhakti gives strength. It gives sustenance. It gives delight. It gives detachment. It gives devotion. It gives even Mukti. Because it holds all power, this Bhakti has been given so much value. How is this principle of Bhakti to be experienced? We do some dhyāna, we do bhajan, we do sādhana: through these God will never be within our reach. He comes within reach only through purity of citta. What did all these actions come for? Hearing, singing, remembering Viṣṇu, serving His feet, salutation, worship, service, friendship, offering of the self. What is all this done for, within the nine kinds of Bhakti? Why were these sixteen services of worship laid down for us? All of these are only for purity of citta. All these actions came into being for purity of citta. Only after purity of citta comes should we strive for the attainment of Jñāna. Yet people think they are doing all these sādhanas in search of God.